SATANIC, OCCULT, RITUALISTIC CRIME:
A LAW ENFORCEMENT PERSPECTIVE
Kenneth V. Lanning, M.S.
National Center for the Analysis of Violent Crime
FBI Academy
Quantico, Virginia
October 1989
INTRODUCTION
The belief that there is a connection between satanism and crime is
certainly not new. In fact, one of the oldest theories of crime causation
is demonology. Concern about satanic or occult activity has peaked from
time to time throughout history. Concern in the late 1970s focused
primarily on "unexplained" deaths and mutilations of animals, and in recent
years has focused on child sexual abuse and the human sacrifice of missing
children. In 1999 it will probably focus on the impending "end of the
world."
Today, satanism and a wide variety of other terms are used
interchangeably in reference to certain crimes. This discussion will
analyse the nature of "satanic, occult, ritualistic" crime and focus on
appropriate LAW ENFORCEMENT responses to it.
Recently a flood of law enforcement seminars and conferences have
dealt with satanic and ritualistic crime. These training conferences have
various titles, such as "Occult in Crime," "Satanic Cults," "Ritualistic
Crime Seminar," "Satanic Influences in Homicide," "Occult Crimes, Satanism
and Teen Suicide," and "Ritualistic Abuse of Children."
The typical conference runs from one to three days and many of them
include the same presenters and instructors. A wide variety of topics are
usually discussed during this training either as individual presentations
by different instructors or grouped together by one or more instructors.
Typical topics covered include the following:
1. Historical overview of satanism, witchcraft, and paganism from
ancient to modern times.
2. Nature and the influence of fantasy role-playing games games, such
as Dungeons and Dragons.
3. Lyrics, symbolism, and influence of rock and roll, Heavy Metal, and
Black Metal music.
4. Teenage "stoner" gangs, their symbols and their vandalism.
5. Teenage suicide by adolescents dabbling in the occult.
6. Crimes committed by self-styled satanic practitioners, including
grave and church desecrations and robberies, animal mutilations,
and even murders.
7. Ritualistic abuse of children as part of bizarre ceremonies and
human sacrifices.
8. Organised, Traditional, or Multigeneration satanic groups involved
in organized conspiracies, such as taking over day care centers,
infiltrating police departments, and trafficking in human sacrifice
victims.
9. The "Big Conspiracy" theory, which implies that satanists are
responsible for such things as Adolph Hitler, World War II,
abortion, pornography, Watergate, Irangate, and influence of the
Department of Justice, the Pentagon and the White House.
During the conferences, these nine areas are linked together
through the liberal use of the word "satanism" and some common symbolism
(pentagrams, 666, demons, etc.). The implication often is that all are
part of a continuum of behavior, a single problem or some common
conspiracy. The information presented is a mixture of fact, theories,
opinion, fantasy, and paranoia, and because some of it can be proven or
corroborated (desecration of cemeteries, vandalism, etc.), the implication
is that it is all true and documented. The distinctions among the
different areas are blurred even if occasionally a presenter tries to make
them. This is complicated by the fact that almost any discussion of
satanism or witchcraft is interpreted in light of the religious beliefs of
those in the audience. Faith, not logic and reason, controls the religious
beliefs of most people. As a result, some normally skeptical law
enforcement officers accept the information disseminated at these
conferences without critically evaluating it or questioning the sources.
Nothing said at such conferences will change the religious beliefs of the
attendees. Such conferences illustrate the ambiguity and wide variety of
terms involved in this issue.
DEFINITIONS
The words satanic, occult, and ritualistic are often used
interchangeably. It is difficult to precisely define Satanism (with a
capital S), and no attempt will be made to do so here. However satanism
(with a small s) is used by many people. Simply put, for some people,
satanism is any religious belief system other than their own. The
Ayatollah Khomeini referred to the United States as the "Great Satan." In
the British Parliament, a Protestant leader called the Pope the
anti-Christ. In a book titled Prepare For Ware, the author, Rebecca Brown,
M.D., has a chapter entitled "Is Roman Catholicism Witchcraft?" Dr. Brown
also lists among the "doorways" to satanic power and/or demon infestation
the following: fortune tellers, horoscopes, fraternity oaths,
vegetarianism, yoga, self-hypnosis, relaxation tapes, acupuncture,
biofeedback, fantasy role-playing games, adultery, homosexuality,
pornography, judo, karate, and rock music. Dr. Brown states that rock
music "was a carefully masterminded plan by none other that Satan himself."
The ideas in this book may seem extreme and even humorous. This book,
however, has been recommended as a serious reference in law enforcement
training material on this topic.
In books, lectures, handout material, and conversations, the author
has heard all of the following referred to as satanism:
Church of Satan Stoner Gangs
Ordo Templi Orientis Heavy Metal Music
Temple of Set Rock Music
Demonology KKK
Witchcraft Nazis
Paganism Scientology
Santeria Unification Church
Voodoo The Way
Rosicrucians Hare Krishna
Freemasonry Rajneesh
Knights Templar Religious Cults
New Age
Astrology
Channeling
Transcendental Meditation
Holistic Medicine
Buddhism
Hinduism
Mormonism
Islam
Orthodox Church
Roman Catholic
At law enforcement training conferences, witchcraft, santeria,
paganism, and the occult are frequently referred to as forms of satanism.
It may be a matter of definition, but these things are not necessarily the
same as traditional Satanism. The worship of lunar goddesses and nature
and the practice of fertility rituals are not satanism. Santeria is a
combination of 17th century Roman Catholicism and African paganism.
Occult means simply "hidden." All unreported or unsolved crimes
might be regarded as occult, but in this context the term refers to the
action or influence of supernatural powers, some secret knowledge of them,
or an interest in paranormal phenomena. Occult does not imply satanism,
evil, wrongdoing, or crime. Indeed, historically the principle crimes
deserving of consideration as "occult crimes" are the frauds perpetrated by
fortune tellers and "psychics" who for a fee arrange visitations with dead
loved ones and commit other financial crimes against the gullible.
Many individuals define satanism from a totally Christian
perspective, using this word to describe the power of evil in the world.
With this definition, any crimes, especially those which are particularly
bizarre, repulsive, or cruel, can be viewed as satanic in nature. Yet, it
is just as difficult to precisely define satanism as it is to precisely
define Christianity or any complex spiritual belief system.
What is Ritualistic Crime?
The biggest confusion, however, is over the word ritualistic.
During law enforcement training conferences on this topic, ritualistic
almost always comes to mean satanic or at least spiritual. Ritual can
refer to a prescribed religious ceremony, but in its broader meaning refers
to any customarily repeated act or series of acts. The need to repeat
these acts can be cultural, sexual, or psychological as well as spiritual.
Cultural rituals could include such things as what a family eats on
Thanksgiving Day or when and how presents are opened at Christmas. The
initiation ceremonies of fraternities, sororities, gangs, and other social
clubs are other examples of cultural rituals.
Since 1972, the author has lectured about sexual ritualism, which
is nothing more than repeatedly engaging in an act or series of acts in a
certain manner because of sexual need. In order to become aroused and/or
gratified, a person must engage in the act in a certain way. This sexual
ritualism can include things such as the physical characteristics, age, or
gender of the victim, the particular sequence of acts, the bringing or
taking of specific objects, and the use of certain words or phrases. This
is more than the concept of M.O.(Method of Operation) known to most police
officers. M.O. is something done by an offender because it works. Sexual
ritual is something done by an offender because of a need. Deviant acts,
such as urinating on, defecating on, or even eviscerating a victim are far
more likely to be the result of sexual ritualism than religious or
"satanic" ritualism.
From a criminal investigation perspective, two other forms of
ritualism must be recognised. The Diagnostic and Statistical Manual of
Mental Disorders (DSM-III-R) defines Obsessive-Compulsive Disorders as
"repetitive, purposeful, and intentional behaviors that are performed in
response to an obsession, or according to certain rules or in a stereotyped
fashion." Such compulsive behavior frequently involves rituals. Although
such behavior usually involves non-criminal activity such as excessive hand
washing or checking that doors are locked, occasionally compulsive
ritualism can be part of criminal activity. Certain gamblers or
firesetters, for example, are thought by some authorities to be motivated
in part through such compulsions. Ritual can also stem from psychotic
hallucinations and delusions. A crime can be committed in a precise manner
because a voice told the offender to do it that way or because a divine
mission required it.
To make this more confusing, cultural, religious, sexual, and
psychological ritualism can overlap. Some psychotic people are preoccupied
with religious delusions and hear the voice of God or Satan telling them to
do things of a religious nature. Offenders who feel little, if any, guilt
over their crimes may need little justification for their antisocial
behavior. As human beings, however, they may have fears, concerns and
anxiety over getting away with their criminal acts. It is difficult to
pray to God for success in doing things that are against His Commandments.
A negative spiritual belief system may fulfil their human need for
assistance from and belief in a greater power or to deal with their
superstitions. Compulsive ritualism (e.g., excessive cleanliness or fear
of disease) can be introduced into sexual behavior. Even many "normal"
people have a need for order and predictability and therefore may engage in
family or work rituals. Under stress or in times of change, this need for
order and ritual may increase.
Ritualistic crime may fulfil the cultural, spiritual, sexual, and
psychological needs of an offender. Crimes may be ritualistically
motivated or may have ritualistic elements. The ritual behavior may also
fulfil basic criminal needs to manipulate victims, get rid of rivals, send
a message to enemies, and intimidate co-conspirators. The leaders of a
group may want to play upon the beliefs and superstitions of those around
them and try to convince accomplices and enemies that they, the leader,
have special or "supernatural" powers.
The important point for the criminal investigator is to realise
that most ritualistic criminal behavior is not motivated simply by satanic
or religious ceremonies. At some conferences, presenters have attempted to
make an issue of distinguishing between "ritual," "ritualized," and
"ritualistic" abuse of children. These subtle distinctions, however, seem
to be of no significant value to the criminal investigator.
What is Ritualistic Abuse of Children?
It is not an easy question to answer. Most people today use the
term to refer to abuse of children that is part of some evil spiritual
belief system, which almost by definition must be satanic.
Dr. Lawrence Pazder, author of Michelle Remembers, defines
ritualized abuse of children as "repeated physical, emotional, mental, and
spiritual assaults combined with a systematic use of symbols and secret
ceremonies designed to turn a child against itself, family, society, and
God." He also states that "sexual assault has ritualistic meaning and is
not for sexual gratification."
This definition may have value for academics, sociologists, and
therapists, but it creates potential problems for law enforcement. Certain
acts engaged in with children (kissing, touching, appearing naked, etc.)
may be criminal if performed for sexual gratification. If the ritualistic
acts were in fact performed for spiritual indoctrination, potential
prosecution can be jeopardised, particularly if the acts can be defended as
constitutionally protected religious expression. The mutilation of a
baby's genitals for sadistic pleasure is a crime. The circumcission of a
baby's genitals for religious reasons is most likely NOT a crime. The
intent of acts is important for criminal prosecution.
The author has been unable to precisely define ritualistic abuse
and prefers not to use this term. It is confusing, misleading, and
counter-productive. Certain observations, however, are important for
investigative understanding.
Not all spiritually motivated ritualistic activity is satanic.
Santeria, witchcraft, voodoo, and most religious cults are not satanism.
In fact, most spiritually or religiously based abuse of children has
nothing to do with satanism. Most child abuse that could be termed
ritualistic by various definitions is more likely to be physical and
psychological rather than sexual in nature. If a distinction needs to be
made between satanic and nonsatanic child abuse, the indicators for that
distinction must be related to specific satanic symbols, artifacts, or
doctrine rather than the mere presence of any ritualistic element.
Not all such ritualistic activity with a child is a crime. Almost
all parents with religious beliefs indoctrinate their children into that
belief system. Is circumcision for religious reasons child abuse? Does
having a child kneel on a hard floor reciting the rosary constitute child
abuse? Does having a child chant a satanic prayer or attend a black mass
constitute child abuse? Does a religious belief in corporal punishment
constitute child abuse? Does group care of children in a commune or cult
constitute child abuse? Does the fact that any acts in question were
performed with parental permission affect the nature of the crime? Many
ritualistic acts, whether satanic or not, are simply not crimes.
When a victim describes and investigation corroborates what sounds
like ritualistic activity, several probabilities must be considered. The
ritualistic activity may be part of the excessive religiosity of a mentally
ill, psychotic offender. It may also be a misunderstood part of sexual
ritualism. The ritualistic activity may be incidental to any real abuse.
The offender may be abusing a child, but one may have little or nothing to
do with the other.
The offender may be deliberately engaging in ritualistic activity
with a child as part of child abuse. The motivation, however, may be not
to indoctrinate the child into a belief system, but to lower the
inhibitions of, to control and manipulate, and/or to confuse the child. In
all the turmoil over this issue, it would be a very effective strategy for
any child molester to deliberately introduce ritualistic elements to his
crime to confuse the child and therefore the criminal justice system.
The ritualistic activity and the child abuse may be integral parts
of some spiritual belief system. In that case, the greatest risk to the
children of the practitioners. But this is true of all cults, not just
satanic cults. A high potential of abuse exists for any children raised in
a group isolated from the mainstream of society, especially if the group
has a charismatic leader whose orders are unquestioned and blindly obeyed
by the members. Sex, money, and power are most often the main motivations
of the leader of such cults.
What Makes a Crime Satanic, Occult, or Ritualistic?
Some would answer that it is the offender's spiritual beliefs or
membership in a cult or "church". If that is the criteria, why not label
the crimes committed by Protestants, Catholics, and Jews in the same way?
Are the atrocities of Jim Jones, in Guyana, Christian crimes?
Some would answer that it is the presence of certain symbols in the
possession or home of the perpetrator. What does it mean then to find a
crucifix, Bible, rosary, etc., in the possession or home of a bank robber,
embezzler, child molester, or murderer? If different criminals possess the
same symbols, are they necessarily part of one big conspiracy?
Other would answer that it is the presence of certain symbols such
as pentagrams, inverted crosses, and 666 at the crime scene. What does it
mean then to find a cross spray painted on a wall or carved into the body
of a victim? What does it mean for a perpetrator to leave a Bible tied to
his murder victim? What about the possibility that an offender
deliberately left such symbols to make it look like "satanic" crime?
Some would argue that it is the bizarreness or cruelness of the
crime: body mutilation, amputation, drinking of blood, eating of flesh,
use of urine or feces. Does this mean that all individuals involved in
lust murder, sadism, vampirism, cannibalism, urophilia, and coprophilia are
satanists or occult practitioners? What does this say about the bizarre
crimes of psychotic killer such as Ed Gein or Richard Trenton Chase, both
of whom mutilated their victims as part of their psychotic delusions?
A few might even answer that it is the fact the crime was committed
on a date with satanic significance or occult significance (Halloween, May
Eve, etc.) or the fact that the perpetrator claims that Satan told him to
commit the crime. What does this mean for crimes committed on Thanksgiving
or Christmas? What does this say about crimes committed by perpetrators
who claim that God or Jesus told them to do it? One note of interest is
the fact that in handout and reference material collected by the author,
the number of dates with satanic or occult significance ranges form 8 to
110. This is compounded by the fact that it is sometimes stated that
satanists can celebrate these holidays on several days on either side of
the official date or that birthdays of practitioners can also be holidays.
The exact names and exact dates of the holidays and the meaning of symbols
listed may also vary depending on who prepared the material. The handout
material is often distributed without identifying the author or documenting
the original source of the information. It is then frequently photocopied
by attendees and passed on to other police officers with no one really
knowing its validity or origins.
Most, however, would probably answer that what makes a crime
satanic, occult, or ritualistic is the motivation for the crime. It is a
crime that is spiritually motivated by a religious belief system. How then
do we label the following true crimes?
a. Parents defy a court order and send their children to an unlicensed
Christian school.
b. Parents refuse to send their children to any school because they
are waiting for the second coming of Christ.
c. Parents beat their child to death because he or she will not follow
their Christian beliefs.
d. Parents violate child labor laws because they believe the Bible
requires such work.
e. Individuals bomb an abortion clinic or kidnap the doctor because
their religious belief system says abortion is murder.
f. A child molester reads the Bible to his victims in order to
justify his sex acts with them.
g. Parents refuse life-saving medical treatment for a child because of
their religious beliefs.
h. Parents starve and beat their child to death because their minister
said the child was possessed by demonic spirits.
Some people would argue that the Christians who committed the above
crimes misunderstood and distorted their religion while satanists who
commit crimes are following theirs. But who decides what constitutes a
misinterpretation of a religious belief system? The individuals who
committed the above-described crimes, however misguided, believed that they
were following their religion as they understood it. Religion was and is
used to justify such social behavior as the Crusades, the Inquisition,
Apartheid, segregation, violence in Northern Ireland, India, and Lebanon.
Who decides exactly what "satanists" believe? In this country, we
cannot even agree on what Christians believe. At many law enforcement
conferences The Satanic Bible is used for this, and it is often contrasted
or compared with the Christian Bible. The Satanic Bible is, in essence, a
150-page paperback book written by one man in 1969. To compare it to a
book written by over 30 authors over a period of thousands of years is
ridiculous, even ignoring the possibility of Divine revelation in the
Christian Bible. What satanists believe certainly isn't limited to other
peoples' interpretation of a few books. More importantly, it is subject to
some degree of interpretation by individual believer just as Christianity
is.
The fact is that far more crime and child abuse has been committed
by zealots in the name of God, Jesus, and Mohammed that has ever been
committed in the name of Satan. Many people don't like that statement, but
few can argue it.
Although defining a crime as satanic, occult, or ritualistic would
probably involve a combination of the criteria set forth above, the author
has been unable to clearly define such a crime. Each potential definition
presents a different set of problems when measured against an objective,
rational, and constitutional perspective. Each offender in a group may
have a different motivation for the crime. The author has discovered that
the facts of so-called "satanic crimes" are often significantly different
from what us described at law enforcement training conferences or in the
media. The actual involvement of satanism or the occult in these cases
usually turns out to be secondary, insignificant, or nonexistent.
THE LAW ENFORCEMENT PERSPECTIVE
The perspective with which one looks at satanic, occult, or
ritualistic crimes is extremely important. Sociologist, therapists,
religious leaders, parents, and just plain citizens each have their own
valid concerns and views about this issue. This discussion, will deal ONLY
with the law enforcement perspective.
The law enforcement perspective must focus on crime and clearly
recognize that just because an activity is "satanic" does not necessarily
mean it is a crime or that it is not a legitimate religious practice
protected by the First Amendment. Within the personal religious belief
system of a law enforcement officer, Christianity may be good and satanism
evil. Under the Constitution, however, both are neutral.
This is an important, but difficult, concept for many law
enforcement officers to accept. They are paid to uphold the Constitution
and enforce penal code, not the Ten Commandments. The apparent increasing
numbers of teenagers and some adults dabbling in satanism and the occult
may be cause for concern to parents, school officials, and society. What,
however, law enforcement can or should do about it is another matter.
police interference with free exercise of constitutional rights potentially
creates major problems and conflicts.
What is the justification for law enforcement officers giving
presentations on satanism and the occult to citizen groups, PTA's or school
assemblies? It is public relations, a safety program, or crime prevention?
If it is crime prevention, how much crime can be linked to satanic or
occult activity and what do such presentations do to prevent crime? Law
enforcement agencies should carefully consider the legal implications and
justification for such presentations. Is the fact that satanism or the
occult is or can be a negative influence on some people enough
justification for such law enforcement efforts?
When you combine an emotional issue such as the sexual abuse of
children with an even more emotional issue such as people's religious
beliefs, it is difficult to maintain objectivity and remember the law
enforcement perspective. Some police officers may even feel that all crime
is caused by evil, all evil is caused by Satan, and therefore, all crime is
satanic crime. This may be a valid religious perspective, but it is of no
relevance to the investigation of crime for purposes of prosecution.
Many of the police officers who lecture on satanic or occult crime
do not even investigate such cases. Their presentations are more a
reflection of their personal religious beliefs than documented
investigative information. They are absolutely entitled to their beliefs,
but introducing themselves as current or former police officers and then
speaking as religious advocates causes confusion. As difficult as it might
be, police officers must separate the religious and law enforcement
perspectives when they are lecturing or investigating in their official
capacities as law enforcement officers. Many law enforcement officers
begin their presentations by stating that they are not addressing or
judging anyone's religious beliefs, and then proceed to do exactly that.
Some police officers have resigned rather than curtail or limit
their involvement in this issue as ordered by their departments. Perhaps
such officers deserve credit for recognising that they could no longer keep
the perspective separate.
Law enforcement officers who believe that the investigation of
satanic/occult crime puts them in conflict with supernatural forces of evil
should probably not be assigned to these cases. If, however, such officers
must be or are assigned, they will need the power of their own spiritual
belief system in order to deal with the superstition and religious
implications of these cases. The religious beliefs of officers should
provide spiritual strength and support for them, but not affect the
objectivity and professionalism of the investigation.
The law enforcement perspective requires avoiding the paranoia that
has crept into this issue and into some of the law enforcement training
conferences. Paranoid belief systems are characterized by the gradual
development of intricate, complex, and elaborate systems of thinking based
on and often proceeding logically from misinterpretation of actual events.
It typically involves hypervigilance over the perceived threat, the belief
that danger is around every corner, and the willingness to take up the
challenge and do something about it. Another very important aspect of this
paranoia is the belief that those who do not recognise the threat are evil
and corrupt. In this extreme view, you are either with them or against
them. You are either part of the solution or part of the problem.
Concern over satanic crime and ritualistic abuse of children is
highly polarizing. After one presentation on this topic, a student wrote a
critique that the author was obviously an "agnostic cultist." Some zealots
even use the term "clean" to refer to law enforcement officers who have not
been infiltrated by the satanists. If some police officers or military
personnel practice satanism or paganism does that mean that law enforcement
and military have been infiltrated? The word "infiltrated" is only used
when talking about an unpopular belief system. Protestants, Catholics, and
Jews are no longer thought of as "infiltrating" the police and military,
but not long ago Hews were thought by many to have done so.
Overzealousness and exaggeration motivated by the religious fervor
of those involved in law enforcement training is more acceptable than that
motivated by ego or profit. There are those who are deliberately
distorting and hyping this issue for personal notoriety and profit.
Satanic and occult crime has become a growth industry. Speaking fees,
books, video and audio tapes, prevention material, television and radio
appearances all bring egoistic and financial rewards.
Law enforcement officers must be objective fact finders. It is not
their job to believe children or other complainants. It is their job to
listen. The law enforcement perspective cannot ignore the lack of physical
evidence (no bodies or even hairs, fibres, or fluids left by violent
murders); the difficulty in successfully committing a large-scale
conspiracy crime (the more people involved in any crime conspiracy, the
harder it is to get away with it); and human nature (intragroup conflicts
resulting in individual self-serving disclosures would be bound to occur in
any group involved in organised kidnapping, baby breeding and human
sacrifice). If and when members of a destructive cult commit murders, they
are bound to make admissions in order to brag about their crimes or to
reduce their legal liability. The discovery of the murders in Matamoros,
Mexico, in April, 1989, and the results of the subsequent investigation are
good examples of these dynamics.
Bizarre crime and evil can occur without organized satanic
activity. The law enforcement perspective requires that we distinguish
between what we know and what we're not sure of.
The facts are:
a. Some individuals believe in and are involved in satanism and the
occult.
b. Some of these individuals commit crime.
c. Some groups of individuals share these beliefs and involvement in
satanism and the occult.
d. Some members of these groups commit crimes together.
The unanswered questions are:
a. What is the connection between the belief system and the crimes
committed.
b. Is there an organised conspiracy for satanic and occult believers
responsible for inter-related serious crime (e.g., molestation,
murder)?
After all the hype and hysteria is put aside the realization sets
in that most satanic/occult activity involves the commission of NO crimes,
and that which does, usually involves the commission of relatively minor
crimes such as trespassing, vandalism, cruelty to animals, or petty
thievery. The law enforcement problems most often linked to satanic or
occult activity are:
1. Vandalism
2. Desecration of churches and cemeteries
3. Thefts from churches and cemeteries
4. Teenage gangs
5. Animal mutilations
6. Teenage suicide
7. Child abuse
8. Kidnapping
9. Murder and human sacrifice
Valid evidence shows some "connection" between satanism and the
occult and the first six problems set forth above. The "connection" to the
last three problems is far more uncertain.
Even where there seems to be a "connection," the nature of the
connection needs to be explored. It is easy to blame involvement in
satanism and the occult for behaviors that have complex motivations. A
teenager's excessive involvement in satanism and the occult is usually a
symptom of a problem and not the cause of a problem. Blaming satanism for
a teenager's vandalism, theft, suicide, or even act of murder is like
blaming a criminal's offences on his tattoos: both are often signs of the
same rebelliousness and lack of self esteem that contribute to the
commission of crimes.
The law enforcement investigator must objectively evaluate the
legal significance of any criminal's spiritual beliefs. In most cases,
including those satanists, it will have little or no legal significance.
If a crime is committed as part of the spiritual belief system, it should
make no difference which belief system it is. The crime is the same
whether a child is abused or murdered as part of a Christian, Hare Krishna,
Moslem, or any other belief system. We generally don't label crimes with
the name of the perpetrator's religion. Why then are the crimes of child
molesters, rapists, sadists, and murderers who happen to be involved in
satanism and the occult labelled as satanic or occult crimes? If criminals
use a spiritual belief system to rationalize and justify or to facilitate
and enhance their criminal activity, should the focus of law enforcement be
on the belief system or on the criminal activity?
Several documented murders have been committed by individuals
involved in one way or another in satanism or the occult. In some of these
murders, the perpetrator has even introduced elements of the occult (e.g.,
satanic symbols at crime scene). Does that automatically make these
satanic murders? It is the author's opinion that the answer is no.
Ritualistic murders committed by serial killers or sexual sadists are not
necessarily satanic or occult murders. Ritualistic murders are committed
by psychotic killers who hear the voice of satan are no more satanic
murderers than murders committed by psychotic killer who hear the voice of
Jesus are Christian murderers.
Rather, a satanic murder can be defined as one committed by two or
more individuals who rationally plan crime and whose PRIMARY motivation is
to fulfil a prescribed satanic ritual calling for murder. By this
definition, the author has been unable to identify even one documented
satanic murder in the United States. Although such murders may have and
can occur, they appear to be few in number. In addition, the commission of
such killings would probably be the beginning of the end for such a group.
it is unlikely that they could continue to kill several people, every year,
year after year, and not be discovered.
A brief typology of satanic and occult practitioners is helpful in
evaluating what relationship, if any, such practices have to crimes under
investigation. The following typology is adapted from the investigative
experience of Officer Sandi Gallant of the San Francisco police Department,
who began to study the criminal aspects of occult activity long before it
became popular. No typology is perfect, but the author uses this typology
because it is simple and offers investigative insights. Most practitioners
fall into one of three categories, any of which can be practiced alone or
in groups.
1. Youth Subculture - Most teenagers involved in fantasy role-playing
games, heavy metal, or satanism an the occult are going through a
stage of adolescent development and commit no significant crimes.
The teenagers who have more serious problems are usually those from
dysfunctional families or those who have poor communication within
their families. These troubled teenagers turn to satanism and the
occult to overcome a sense of alienation, to obtain power, or to
justify their antisocial behavior. For these teenagers, it is the
symbolism, not the spirituality, that is important. It is either
the psychotic or the oddball, loner teenager who is most likely to
get into serious trouble. Extreme involvement in the occult is a
symptom of a problem, not a cause. This is not to deny, however,
that satanism and the occult are negative influences for a troubled
teenager. But to hysterically warn teenagers to avoid this
"mysterious, powerful and dangerous" thing called satanism will
drive many teenagers right to it. Some rebellious teenagers will
do whatever will most shock and outrage society in order to flaunt
their rejection of adult norms.
2. Dabblers (Self-styled) - For these practitioners, there is little
or no spiritual motivation. They mix satanism, witchcraft and
paganism. Symbols mean whatever they want them to mean.
Molesters, rapists, drug dealers and murderers may dabble in the
occult and may commit their crimes in a ceremonial or ritualistic
way. This category has the potential to be the most dangerous, and
most of the "satanic" killers fall into this category. Their
involvement in satanism and the occult is a symptom of a problem
and a rationalization and justification of antisocial behavior.
Satanic/occult practices (as well as those of other spiritual
belief systems) can be used as a mechanism to facilitate criminal
objectives.
3. Traditional (Orthodox, Multigenerational) - These are true
believers. They are usually wary of outsiders. Because of this
and constitutional issues, such groups are difficult for law
enforcement to penetrate. Although there is much we don't know
about these groups, as of now there is little or no hard evidence
that they are involved in serious, organised criminal activity. In
addition, instead of being self-perpetuating master crime
conspirators, true believers probably have a similar problem with
their teenagers rebelling against their belief system.
Many police officers ask what to look for during the search of the
scene of suspected satanic activity. The answer is simple: look for
evidence of crime. A pentagram is no more criminally significant than a
crucifix unless it corroborates a crime or a criminal conspiracy. If a
victim's description of the location or the instruments of the crime
includes a pentagram, then the pentagram would be evidence. But the same
would be true if the description included a crucifix.
There is no way any one law enforcement officer can become
knowledgeable about all the symbols and rituals of every spiritual belief
system that might become part of a criminal investigation. The officer
needs only to be trained to recognize the possible investigative
significance of such signs, symbols and rituals. Knowledgeable religious
scholars, academics, and other true experts in the community can be
consulted if more detailed analysis is necessary. Any analysis, however,
may have only limited application, especially to cases involving teenagers,
dabblers, and other self-styled practitioners. The fact is, signs,
symbols, and rituals can mean anything that practitioners want them to mean
AND/OR anything that observers interpret them to mean. the meaning of
symbols can also change over time, place, and circumstance. Is a swastika
spry painted on a wall an ancient symbol of prosperity and good fortune, a
recent symbol of Naziism and anti-Semitism, or a current symbol of paranoia
and adolescent defiance? The peace sign, which in the 1960s was a familiar
antiwar symbol, is now supposed to be a satanic symbol.
In spite of what is sometimes said or suggested at law enforcement
training conferences, police have no authority to seize any satanic or
occult paraphernalia they might see during a search. A legally valid
reason must exist for doing so. It is not the job of law enforcement to
prevent satanists from engaging in noncriminal teaching, rituals, or other
activities.
CONCLUSIONS
There must be a middle ground in this issue. Concern about satanic
or occult activity should not be a big joke limited to religious fanatics.
On the other hand, law enforcement is not no locked in a life-and-death
struggle against supernatural forces of ancient evil. Law enforcement
officers need to know something about satanism and the occult in order to
properly evaluate their possible connections to and motivations for
criminal activity. They must know when and how beliefs, symbols, and
paraphernalia can be used to corroborate criminal activity, they must also
learn to respect spiritual beliefs that may be different or unpopular but
that are not illegal. The focus must be on the objective investigation of
violations of criminal statutes.
Until hard evidence is obtained and corroborated, the American
people should not be frightened into believing that babies are being bred
and eaten, that 50,000 missing children are being murdered in human
sacrifices, or that satanists are taking over America's day care centers.
No one can prove with absolute certainty that such activity has NOT
occurred. The burden of proof, however, as it would be in a criminal
prosecution, is on those who claim that it has occurred. As law
enforcement agencies evaluate and decide what they can or should do about
satanic and occult activity in their communities, they might want to also
consider how to deal with the hype and hysteria of the "anti-satanist." The
overreaction to the problem can clearly be worse than the problem. An
unjustified crusade against those perceived as satanists could result in
wasted resources, unwarranted damage to reputations, and disruption of
civil liberties.
In general, the law enforcement perspective can best be maintained
by investigators repeatedly asking themselves what they would do if the
acts in question were part of Protestant, Catholic or Jewish activity. If
a law enforcement agency wants to evaluate the group spiritual framework
within which crime is committed, it is more appropriate, accurate, and
objective to refer to such crimes as cult ritualistic crimes. The "Sects,
Cults and Deviant Movements" seminar put on by The Institute of Police
Technology and Management at the University of North Florida in
Jacksonville, Florida, is a good example of this more objective,
broad-based approach. Satanic cults have no more law enforcement
significance than many other potentially destructive cults that exist in
this country.
* - * - *
Typed in by Graeme Wilson (O.L.H.P.)
If you want more info on any OLHP productions or want more info on
Satanism, contact me via the following computer networks:
Fidonet: 3:770/505
(Southern Vortex BBS, ph: +64 0-3-454-3900, 14.4k modem)
Usenet: fenris@otago.ac.nz
Also I may be contacted on other NZ BBS's:
Alternative Reality: +64 0-3-471-0414
Southern Lights: +64 0-3-455-6016
The Left Hand Path: +64 0-3-454-5763 (my own BBS)
Bad Dreams BBS: +64 0-9-528-3577 (leave message to 'Lucifer')
If you wish to contact me via mail to swap texts, ideas, etc. then write
to:
Graeme Wilson
129 Scott Street
Waverley
Dunedin
South Island
New Zealand